Journal articles on the topic 'Meaningful suffering'
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Pihlström, Sami. "Meaningful and meaningless suffering." Human Affairs 29, no. 4 (October 25, 2019): 415–24. http://dx.doi.org/10.1515/humaff-2019-0036.
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Abstract The problem of suffering crucially focuses on meaninglessness. Meaningful suffering—suffering having some “point” or function—is not as problematic as absurd suffering that cannot be rendered purposeful. This issue is more specific than the problem of the “meaning of life” (or “meaning in life”). Human lives are often full of suffering experienced as serving no purpose whatsoever – indeed, suffering that may threaten to make life itself meaningless. Some philosophers—e.g., D.Z. Phillips and John Cottingham—have persuasively argued that the standard analytic methods of philosophy of religion in particular ought to be enriched by literary reading and interpretation, especially when dealing with issues such as this. The problem of evil and suffering can also be explored from a perspective entangling literary and philosophical approaches (Kivistö & Pihlström, 2016). This double methodology is in this paper applied to the problem of evil and suffering by considering an example drawn from Holocaust literature: Primo Levi’s work is analyzed as developing an essentially ethical argument, with a philosophical-cum-literary structure, against theodicies seeking to render suffering meaningful. By means of such a case study, I hope to shed light on the problem of meaningless suffering, especially regarding the moral critique of “theodicist” attempts to interpret all suffering as meaningful.
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Jollimore, Troy. "Meaningless Happiness and Meaningful Suffering." Southern Journal of Philosophy 42, no. 3 (September 2004): 333–47. http://dx.doi.org/10.1111/j.2041-6962.2004.tb01936.x.
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Billhult, Annika, and Karin Dahlberg. "A Meaningful Relief From Suffering." Cancer Nursing 24, no. 3 (June 2001): 180–84. http://dx.doi.org/10.1097/00002820-200106000-00003.
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Tudor, Steven. "Accepting One's Punishment as Meaningful Suffering." Law and Philosophy 20, no. 6 (November 2001): 581. http://dx.doi.org/10.2307/3505157.
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Nevoenna, Olena, and Kateryna Kadyhrob. "Meaningful Values of Life of Women Suffering Perinatal Losses." Visnyk of V. N. Karazin Kharkiv National University. A Series of Psychology, no. 71 (December 27, 2021): 15–23. http://dx.doi.org/10.26565/2225-7756-2021-71-02.
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The article considers the issues of modern perinatal psychology related to the problem of experiencing an existential crisis, namely, the features of the meaningful life orientations of women, who are at the reproductive age, with the experience of desired pregnancy. We have conducted a comparative analysis of the meaningful life orientations in women who have experienced perinatal losses and women who have children without perinatal losses in the anamnesis. We have recorded significant differences in the life values of "active life". Women who have suffered perinatal losses have a significantly higher rate of this value. We explain this by the fact that the activity of these women is mediated by their life goals of high personal importance, the most significant of which are childbearing and childbirth, while the activity of mothers without perinatal losses in the anamnesis corresponds with their hedonist meanings. Existential meanings of women with pregnancy or newborn losses are related to their perceptions of family happiness and need for it, while women whose pregnancies have ended successfully, the meanings are caused by the importance of love and freedom, the latter is the subject to conscious women's control. The importance of freedom, as an opportunity to realize their own goals, of women who suffered from perinatal losses due to the need to fulfill their life purpose and search for sense of life, in women mothers without loss in the anamnesis the value of life itself is in all its displays. In general, women who have suffered perinatal losses, despite strong ambivalence due to the feeling of failure in childbearing, tend to build their lives according to their meaningful life orientations, the priority of which are motherhood, activity in behavior and altruistic self-realization. In our opinion, it makes lives of women more organized and productive, allows them to restore the idea of themselves as people whose lives have formed.
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Fordahl, Clayton. "Suffering and sovereignty." Thesis Eleven 146, no. 1 (June 2018): 42–57. http://dx.doi.org/10.1177/0725513618776678.
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This article investigates the recent martyrdom of the French Catholic priest Jacques Hamel in order to assess the possibilities of sacrificial commemoration in a world that is increasingly globalized, increasingly secularized, and also increasingly subject to the capricious violence of religiously-infused terrorism. I argue that under contemporary conditions it has become increasingly difficult to articulate a meaningful form of sacrifice that exists beyond the logic of sovereignty. However, I conclude by identifying rare and fleeting instances of martyrdom which seem to promise the return to the concept’s counter-sovereign heritage.
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Helin, Kaija, and Unni Å. Lindström. "Sacrifice: an ethical dimension of caring that makes suffering meaningful." Nursing Ethics 10, no. 4 (July 2003): 414–27. http://dx.doi.org/10.1191/0969733003ne622oa.
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This article is intended to raise the question of whether sacrifice can be regarded as constituting a deep ethical structure in the relationship between patient and carer. The significance of sacrifice in a patient-carer relationship cannot, however, be fully understood from the standpoint of the consistently utilitarian ethic that characterizes today’s ethical discourse. Deontological ethics, with its universal principles, also does not provide a suitable point of departure. Ethical recommendations and codices are important and can serve as general sources of knowledge when making decisions, but they should be supplemented by an ethic that takes into consideration contextual and situational factors that make every encounter between patient and carer unique. Caring science research literature presents, on the whole, general agreement on the importance of responsibility and devotion with regard to sense of duty, warmth and genuine engagement in caring. That sacrifice may also constitute an important ethical element in the patient-carer relationship is, however, a contradictory and little considered theme. Caring science literature that deals with sacrifice/self-sacrifice indicates contradictory import. It is nevertheless interesting to notice that both the negative and the positive aspects bring out the importance of the concept for the professional character of caring. The tradition of ideas in medieval Christian mysticism with reference to Lévinas’ ethic of responsibility offers a deeper perspective in which the meaningfulness of sacrifice in the caring relationship can be sought. The theme of sacrifice is not of interest merely as a carer’s ethical outlook, but sacrifice can also be understood as a potential process of transformation towards health. The instinctive or conscious experience of sacrifice on the part of the individual patient can, on a symbolic level, be regarded as analogous to the cultic or religious sacrifice aiming at atonement. Sacrifice appears to the patient as an act of transformation to achieve atonement and healing. Atonement then implies finding meaningfulness in one’s suffering. The concept of sacrifice, understood in a novel way, opens up a deeper dimension in the understanding of suffering and makes caring in ‘the patient’s world’ possible.
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McKenna, Michael. "PUNISHMENT AND THE VALUE OF DESERVED SUFFERING." Public Affairs Quarterly 34, no. 2 (April 1, 2020): 97–123. http://dx.doi.org/10.2307/26921122.
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Abstract An assumption central to some forms of retributivism is that it is noninstrumentally good that a culpable wrongdoer suffers in receiving a deserved punishment. A justification for this can be built from a conversational theory of moral responsibility, and in particular deserved blame. On such a theory, deserved blame is fitting as a response to a wrongdoer insofar as it is conversationally meaningful as a reply to a wrong done. Punishment, it might be argued, has this feature too. The conversational aim in both deserved blame and punishment is for the guilty to grasp the meaning conveyed by those who blame or punish and then respond meaningfully by, for example, apologizing or expressing remorse. Ideally, a culpable agent would experience a form and degree of guilt suitable for a wrong done. So, a conversational theory of punishment can then be justified in terms of providing conditions conducive for a culpable wrongdoer to respond to punishment by manifesting an appropriately pained response of guilt.
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Jardine, David W., Graham McCaffrey, and Christopher Gilham. "The Pedagogy of Suffering: Four Fragments." Working Compassion 21, no. 2 (September 21, 2020): 5–13. http://dx.doi.org/10.7202/1071561ar.
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This paper is a collection of small, formal and informal writings and is part of the early groundwork we have been doing together on the topic of the pedagogy of suffering, a phrase that has certainly given pause to many colleagues we have spoken to. We are trying to understand and articulate how and why suffering can be pedagogical in character and how it is often key to authentic and meaningful acts of teaching and learning. We are exploring threads from both the hermeneutic tradition and from Buddhism, in order to decode our understandable rush to ameliorate suffering at every turn and to consider every instance of it as an error to be avoided at all costs. We also look to these traditions to begin to formulate how a pedagogy that turns away from suffering suffers a great loss, and how a pedagogy that turns towards suffering can become a locale of great teaching and learning, great wisdom and grace.
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Mijatović, Franjo. "(In)active God—Coping with Suffering and Pain from the Perspective of Christianity." Religions 12, no. 11 (October 28, 2021): 939. http://dx.doi.org/10.3390/rel12110939.
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Colloquially, suffering and pain are usually and exclusively concerned with the human body. Pain and suffering are clearly objective facts, as well as lasting and memorable experiences. Are suffering and pain purely biological phenomena and neurological states, or can they be interpreted by culture, religion, philosophy, sociology, Christianity, etc.? To what extent can it, therefore, be said that the body is sufficiently cognitively, motorically, and sensibly equipped to accept or reject unpleasant situations. Except biological, neurological, and medical, i.e., physical, views about suffering and pain, the Christian solution is one of the essential elements of human life which can serve as a bridge between adaptive and cognitive management and control of the body and mind and learned (parents, culture, society) patterns of dealing with pain and suffering. Our article aims to show how Christianity, in describing suffering and pain as the physiological fact and subjective experience, can be gathered up into a meaningful whole and a powerful sense of (in)active God.
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Gordon, Shirley C. "Suffering in Silence: Managing the Fear Trajectory of Genital Herpes." International Journal of Human Caring 11, no. 2 (March 2007): 40–46. http://dx.doi.org/10.20467/1091-5710.11.2.40.
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Genital herpes is an incurable, highly stigmatized, sexually transmitted disease. The purpose of this article, which represents a portion of a larger study by Gordon (1998), is to describe pervasive fear as the basic social psychological problem identified by low income women with genital herpes. Categories included fear of pain, passing the disease, and telling others. When nurses recognize the individual variability of pervasive fear associated with living with genital herpes, they validate suffering. Knowing what matters most to low income women as they suffer in silence with genital herpes encourages the nurse to develop meaningful responses to their cries for caring.
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Meier, Diane E. "When Pain and Suffering Do Not Require a Prognosis: Working Toward Meaningful Hospital–Hospice Partnership." Journal of Palliative Medicine 6, no. 1 (February 2003): 109–15. http://dx.doi.org/10.1089/10966210360510226.
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YOUNG, HEATHER F., and RICHARD P. BENTALL. "Probabilistic reasoning in deluded, depressed and normal subjects : effects of task difficulty and meaningful versus non-meaningful material." Psychological Medicine 27, no. 2 (March 1997): 455–65. http://dx.doi.org/10.1017/s0033291796004540.
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Background. Research indicates that deluded patients ‘jump to conclusions’ on probabilistic reasoning tasks. Two experiments were carried out with patients suffering from persecutory delusions and depressed and normal controls in order to determine whether this response bias is affected by task difficulty and the meaningfulness of the materials.Methods. Tasks were variants of those employed by Huq et al. (1988) and Garety et al. (1991). In Experiment 1, subjects judged which of two bags a sequence of coloured beads had been taken from. Difficulty was manipulated by varying the ratios of coloured beads in the bags. In Experiment 2, a neutral condition required judgements about coloured beads drawn whereas, in meaningful conditions, subjects had to judge whether personality characteristics described one of two individuals.Results. In Experiment 1, estimates of certainty varied with task difficulty, and there was no evidence of ‘jumping to conclusions’ in the deluded group. In Experiment 2, all groups reached an initial level of certainty and reduced their estimates of certainty following disconfirmatory evidence more quickly in the meaningful conditions. Both clinical groups expressed higher certainty levels in early trials, and a greater magnitude of reduction in certainty following disconfirmatory information. These group differences were more evident in the meaningful conditions than in the neutral conditions.Conclusions. Probabilistic reasoning is affected by task difficulty and meaningfulness of materials in both deluded and depressed subjects. Observed reasoning abnormalities were not specific to the deluded group.
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Duhamel, Fabie. "Legitimizing: A Meaningful but Underappreciated and Underutilized Family Systems Nursing Intervention." Journal of Family Nursing 27, no. 2 (March 22, 2021): 107–13. http://dx.doi.org/10.1177/1074840721995519.
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Legitimizing is a Family Systems Nursing (FSN) intervention that is more than active listening and validating to comfort individuals and families who experience suffering. Based on a postmodern paradigm, this intervention consists of acknowledging that a person’s ideas/experience make sense, given their context or circumstances. This concept is often mentioned when discussing the theoretical components of FSN, but little has been written about how to apply it in clinical practice. In therapeutic conversations, once family members’ ideas/experience have been “legitimized” by the nurse and by other family members, the greater the chances are of working together to find solutions to their problem. The purpose of this article is to provide an embellished description, theoretical background, and clinical examples of this underappreciated and underutilized FSN intervention.
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Blazer, Annie. "An Invitation to Suffer: Evangelicals and Sports Ministry in the U.S." Religions 10, no. 11 (November 19, 2019): 638. http://dx.doi.org/10.3390/rel10110638.
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When American evangelicals sought to use the tools of sport for religious outreach in the mid-twentieth century, they began to wonder if the essential features of sport—competition and hierarchy—conflicted with their approach to salvation. For most evangelical Christians, salvation is an option for every human and each person must make an individual decision to accept or reject the salvific power of Jesus Christ. This is a worldview that relies heavily on separating believers from non-believers, but, importantly, the means of distinction is individual choice. There is not a competitive aspect to this framework; salvation is theoretically available for all. This article traces sports ministry’s struggle over time to unite the competitive world of sport with their vision of salvation. By illuminating different approaches to the ethical challenge of uniting evangelicalism and sport, we can see that sports ministry is a field of complexity that invites believers to grapple with intense theological dilemmas without offering easy solutions. I argue that the struggle to reconcile sport and evangelical theology can be meaningful religious work. I will show that the kinds of suffering that athletic competition entails can align with the evangelical theodicy that God uses suffering to communicate with humans. It may be this feature of sport, the opportunity to experience meaningful suffering, that continues to motivate evangelicals to attempt to unite their religion with sport.
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Nyholm, Sven. "Meaning and Anti-Meaning in Life and What Happens After We Die." Royal Institute of Philosophy Supplement 90 (October 2021): 11–31. http://dx.doi.org/10.1017/s1358246121000217.
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AbstractThe absence of meaningfulness in life is meaninglessness. But what is the polar opposite of meaningfulness? In recent and ongoing work together with Stephen Campbell and Marcello di Paola respectively, I have explored what we dub ‘anti-meaning’: the negative counterpart of positive meaning in life. Here, I relate this idea of ‘anti-meaningful’ actions, activities, and projects to the topic of death, and in particular the deaths or suffering of those who will live after our own deaths. Connecting this idea of anti-meaning and what happens after our own deaths to recent work by Samuel Scheffler on what he calls ‘the collective afterlife’ and his four reasons to care about future generations, I argue that if we today make choices or have lifestyles that later lead to unnecessarily early deaths and otherwise avoidable suffering of people who will live after we have died, this robs our current choices and lifestyles of some of their meaning, perhaps even making them the opposite of meaningful in the long run.
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Walsh, Joseph M. "Into That Darkness: A Heideggerian Phenomenology of Pain and Suffering." Journal of Phenomenological Psychology 53, no. 1 (June 17, 2022): 82–102. http://dx.doi.org/10.1163/15691624-20221399.
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Abstract When I say ‘pain’, it is clearly a singular phenomenon. Yet if I ask for an example, you can provide many varying instances that confound the idea of its singularity. How can a pinprick be of the same thing as depression or grief? This study maintains the singularity of pain by exploring the process and structure of its experience to account for its variance and its subjectivity. Heidegger’s Being and Time provides the pathway to achieving this, where we comprehend how pain’s myriad manifestations, and their inherent subjectivity, relate to our way of Being – the meaningful horizon through which we encounter pain. The study comes to tie the process of encountering pain with a structure that suffering provides, which explains both the variance and the subjectivity of the pain experience. This can then be mapped onto individual experiences of a singular phenomenon to understand how they arose and what has conditioned them.
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Cobb, Aaron D., and Kevin Timpe. "Disability and the Theodicy of Defeat." Journal of Analytic Theology 5 (April 12, 2017): 100–120. http://dx.doi.org/10.12978/jat.v5i1.148.
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Marilyn McCord Adams argues that God’s goodness to individuals requires God to defeat horrendous evils; it is not enough for God to outweigh these evils through compensatory goods. On her view, God defeats the evils experienced by an individual if and only if God’s goodness to the individual enables her to integrate the evil organically into a unified life story she perceives as good and meaningful. In this essay, we seek to apply Adams’s theodicy of defeat to a particular form of suffering. We argue that God’s goodness to individuals requires that God defeat the suffering to which a range of disabilities can give rise.
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Wang, Kenneth T., Krista J. Cowan, Cynthia B. Eriksson, Matthew Januzik, and Moriah R. Conant. "Religious Views of Suffering Profile Groups during COVID-19." Religions 13, no. 5 (May 17, 2022): 453. http://dx.doi.org/10.3390/rel13050453.
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Religion plays an important role in making sense of adversity, and individuals hold varying beliefs about God’s role in suffering (theodicy). This study examined the association between individuals’ theodicies at the beginning of the COVID-19 pandemic and outcomes of their religiousness and psychological well-being. The first aim was to classify participants into profile groups based on theodicy. The second aim was to compare the groups on religious commitment, COVID-19 stress, anxiety, and psychological well-being. Theodicy was measured with the Views of Suffering Scale among 233 participants. Three distinct groups emerged, viewing God as active, God as passive, and suffering as random. Individuals who held an active view of God’s role were most religiously committed and had the lowest levels of general anxiety and stress regarding COVID-19. In contrast, those who viewed God as passive reported the highest general anxiety level. Those who viewed suffering as random reported the highest level of COVID-19 stress and the lowest level of religious commitment. This study demonstrates the benefits of considering a person-centered approach to understanding theodicy. Even within a predominantly religious sample, the three clusters of active, passive, and random views demonstrated meaningful differences in outcomes between the groups of participants.
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Kardipranoto, Sri Hesti D. K., Dian Lestari Anakaka, and Juliana Marlin Y. Benu. "The Process of Finding Meaning of Life in Young Offender." Journal of Health and Behavioral Science 3, no. 1 (March 1, 2021): 37–47. http://dx.doi.org/10.35508/jhbs.v3i1.3233.
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Correctional Students can find meaning in life even though they have to be imprisoned. A person can change his life to be more meaningful through five stages, namely the stage of suffering, the stage of self-acceptance, the stage of finding the meaning of life, the stage of meaning realization, and the stage of a meaningful life. The purpose of this study was to describe the process of finding the meaning of adolescent life at Lembaga Pembinaan Khusus Anak Klas I Kupang. This research is qualitative research with descriptive methods. Participants in this study were three people who were selected by purposive sampling method with the characteristics of having served a prison term of more than two years. The results showed that the three participants were at a meaningful life stage where Erman, Yoga, and Carlos interpreted their lives in prison with gratitude for their experiences while in detention.
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Bobyreva, Ekaterina, Olga Dmitrieva, Tatyana Gonnova, and Anna Oganesyan. "Suffering in world religions within paradigm of modern information." SHS Web of Conferences 109 (2021): 01010. http://dx.doi.org/10.1051/shsconf/202110901010.
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Any type of discourse, along with its characteristic concepts, operates with its own values. The basis of religious discourse form universal values providing moral guidelines that represent a standard for people of different cultures and eras, which are associated with the ideals of justice and are timeless. Among the universal are cultural, social and moral values. The bulk of religious values form cultural ones in any modern society. Religious beliefs form inner culture of a person. Some religious values can be referred as social and include: meaningful (meaning of life, happiness), universal (life, health), values of interpersonal communication (benevolence), values of public recognition (hard work), democratic values (freedom of speech). In modern society among religious, social and moral (mercy, compassion) values can be distinguished. Religious values can be found within each subgroup of universal human values. The article interprets phenomenon of suffering in modern society, which is an integral component of any world religion and forms the category of value in Christianity. The analysis of suffering in the article was carried out along with the analysis of religious discourse - a special type of institutional communication that combines features of institutional-oriented and personal-oriented phenomenon. The article shows reasons for the occurrence and existence of suffering in any modern society, as well as approaches that exist in various religious systems (Christianity, Islam and Buddhism) to interpreting suffering, attitude to it, need and possibility to overcome it as well as linguistic means to express phenomenon of suffering in world religions.
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Kostick, Kristin, Meredith Trejo, and J. S. Blumenthal-Barby. "Suffering and Healing in the Context of LVAD Treatment." Journal of Clinical Medicine 8, no. 5 (May 11, 2019): 660. http://dx.doi.org/10.3390/jcm8050660.
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Background: Illness narratives with meaningful, competent and targeted content have been shown to provide useful guides for patient decision-making and have positive influences on health behaviors. The use of narratives in decision aids can confer a sense of structure, plot and context to illness experiences and help patients make treatment decisions that feel sensible, informed, and transparent. Aim: This paper presents narratives of suffering and healing from patients and their caregivers with advanced heart failure who engaged in decision-making regarding Left Ventricular Device Assist (LVAD) treatment. Methods: Narratives were collected from in-depth interviews with patients who accepted (n = 15) versus declined (n = 15) LVAD implant, LVAD candidates who had received education about LVAD and were in the process of making a decision (n = 15), and caregivers (family or significant others) of LVAD patients (n = 15). Results: Participants shared “restitution” narratives that most commonly conveyed a shift from pre-implant physical suffering and “daily hell,” fatigue so intense it “hurts,” along with emotional suffering from inability to engage with the world, to post-implant improvements in mobility and quality of life, including positivity and family support, adaptation on a “journey,” “getting one’s life back” and becoming “normal” again. Conclusion: For LVAD patients, other patients’ illness narratives can help to give meaning to their own illness and treatment experiences and to more accurately forecast treatment impacts on lifestyle and identity. For clinicians, patient narratives can enhance patient–practitioner communication and understanding by highlighting perspectives and values that structure patients’ clinical experiences.
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Botha, Derek. "A “GENERAL THEORY OF MENTAL SUFFERING”, AND THE ROLE OF AN INNOVATIVE NARRATIVE THERAPEUTIC APPROACH." Psychological Thought 14, no. 2 (October 30, 2021): 282–307. http://dx.doi.org/10.37708/psyct.v14i2.572.
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This article proposes alternative understandings of certain structuralist informed (Diagnostic and Statistical Manual of Mental Disorders - DSM-IIIrd to 5th Eds.) configurations of mental disorders. Life’s negative discourses and the mind’s captive responses present a “general theory of mental suffering” which phenomena are classified as modernist, DSM mental disorders, such as addictions, depression, and obsessive-compulsive disorders. Recent research has indicated that the psychedelic drug, psilocybin, has produced safe and effective outcomes for these mental suffering states. In this context, the article draws on the concept of brain plasticity order, firstly, to identify the means for a person to move away from subjection of life’s negative, dominant discourses that “capture” the brain, and then to intentionally move towards more acceptable, preferred, ethical subjectivities. These explanations, using the phenomenon of depression, provide the foundation for further proposals that an innovative form of narrative therapy could be a safe, effective and meaningful approach for persons in relationship with other similar ways of mental suffering, such as, anxiety, addiction, obsessive-compulsive disorder, and anorexia nervosa.
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Jayanti, Nurani. "Konseling Logoterapi dalam Penetapan Tujuan Hidup Remaja Broken Home." KONSELI: Jurnal Bimbingan dan Konseling (E-Journal) 6, no. 1 (June 26, 2019): 75–82. http://dx.doi.org/10.24042/kons.v6i1.4203.
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This paper aims to reveal how logotherapy counseling in setting adolescent life goals is broken home, by having a meaningful life humans will find a directed life process, logotherapy counseling invites clients to understand the wisdom of each problem from the beginning of the counseling process. The method used is library research. It can be seen that with 4 steps logotherapy counseling is the stage of forming and fostering rapport, the stage of disclosure and assessment of problems, the stage of joint discussion, and the stages of evaluation and conclusion. The results obtained from the research data sources are that logotherapy counseling can help clients determine their life goals, clients who face fearsome difficulties or are in conditions that do not allow them to move and creativity are helped to find the meaning of their life in how they deal with these conditions and how his suffering. Logotherapy counseling teaches clients to see the positive value of suffering and provides an opportunity to feel grateful for the suffering and problems being experienced by the client
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Johnson, Sandra H. "Setting Limits on Death: A View From the United States." Cambridge Quarterly of Healthcare Ethics 5, no. 1 (1996): 24–32. http://dx.doi.org/10.1017/s0963180100006691.
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Assisted suicide is a tragic issue, one of those for which the tools of mere logic are inadequate and in which the power of the individual case is compelling and seductive but not necessarily clarifying. Meaningful dialogue is difficult. Persuasion is limited because the resolution of the issue, on a moral level, must be founded upon fundamental notions of what it means to be human, especially in the midst of suffering or disability or at the point of death.
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Niu, Yanping, Wilfred McSherry, and Martin Partridge. "Spirituality and Spiritual Care among Ethnic Chinese Residing in England: Implications for Nursing." Religions 12, no. 10 (October 15, 2021): 887. http://dx.doi.org/10.3390/rel12100887.
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(1) Background: There is a lack of understanding of how spirituality is understood among ethnic Chinese living outside of China. The aim of this investigation was to gain insight into the meaning of spirituality and spiritual care among ethnic Chinese residing in England. (2) Methods: This study employed a grounded theory method. (3) Results: A core category called “seeking a meaningful life” emerged, comprising six categories: “motivation”, “support”, “maintaining standard values”, “achieving a meaningful life”, “relationships” and “perceptions of spirituality”. The core category included a three-stage process influenced by two factors: relationships with others and perceptions of spirituality. In motivated or supported situations of suffering and illness, ethnic Chinese usually follow principles of their Chinese tradition in seeking meaning for a satisfied spiritual life. This process is impacted by their relationships with others and view of spirituality. (4) Conclusions: Participants’ understanding of spirituality and spiritual care was related to seeking meaning and purpose in life. Nurses could incorporate the newly developed life meaning processes into their practice. This could be achieved by culturally explaining suffering and focusing on the significance of physical illness for Chinese people. This would ensure their spiritual care practice delivers culturally competent care for ethnic Chinese. Educators could also incorporate this process within their teaching materials so that this aspect of spiritual care is addressed for this specific group.
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Sheikh, Zainab Afshan, and Anja M. B. Jensen. "Channeling hope: An ethnographic study of how research encounters become meaningful for families suffering from genetic disease in Pakistan." Social Science & Medicine 228 (May 2019): 103–10. http://dx.doi.org/10.1016/j.socscimed.2019.03.024.
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Andersen, David, Carsten Jensen, and Magnus B. Rasmussen. "Suffering from Suffrage: Welfare State Development and the Politics of Citizenship Disqualification." Social Science History 45, no. 4 (2021): 863–86. http://dx.doi.org/10.1017/ssh.2021.38.
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AbstractFollowing the landmark essay of T. H. Marshall, Citizenship and the Social Class (1949), it has conventionally been assumed that the introduction and expansion of social rights in Europe happened as the final stage of a long process of democratization that included the granting of first civil and then political rights. We present a radically different perspective on the relationship between the extension of suffrage (under meaningful competition for government power) and social rights, that is state-financed entitlements that make citizens’ livelihood independent from the labor market in the instance of events such as unemployment or sickness. First, some countries institutionalized a state-financed poor relief system much before mass democratization. In these countries, the primary effect of suffrage extension was to reduce public social spending, not expand it. Second, the way this retrenchment occurred was partly by creating a negative link between social rights, on the one hand, and civil and political rights, on the other. We test our argument with case studies of nineteenth- to early-twentieth-century England, Denmark, Norway, and Prussia, all of which are paradigmatic cases that represent the variation in welfare state types.
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Scott, John Glenn, Sara L. Warber, Paul Dieppe, David Jones, and Kurt C. Stange. "Healing journey: a qualitative analysis of the healing experiences of Americans suffering from trauma and illness." BMJ Open 7, no. 8 (August 2017): e016771. http://dx.doi.org/10.1136/bmjopen-2017-016771.
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ObjectivesTo elucidate pathways to healing for people having suffered injury to the integrity of their function as a human being.MethodsA team of physician-analysts conducted thematic analyses of in-depth interviews of 23 patients who experienced healing, as identified by six primary care physicians purposefully selected as exemplary healers.ResultsPeople in the sample experienced healing journeys that spanned a spectrum from overcoming unspeakable trauma and then becoming healers themselves to everyday heroes functioning well despite ongoing serious health challenges.The degree and quality of suffering experienced by each individual is framed by contextual factors that include personal characteristics, timing of their initial or ongoing wounding in the developmental life cycle and prior and current relationships.In the healing journey, bridges from suffering are developed to healing resources/skills and connections to helpers outside themselves. These bridges often evolve in fits and starts and involve persistence and developing a sense of safety and trust.From the iteration between suffering and developing resources and connections, a new state emerges that involves hope, self-acceptance and helping others. Over time, this leads to healing that includes a sense of integrity and flourishing in the pursuit of meaningful goals and purpose.ConclusionMoving from being wounded, through suffering to healing, is possible. It is facilitated by developing safe, trusting relationships and by positive reframing that moves through the weight of responsibility to the ability to respond.
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Mitrofanova, Anastasia, Svetlana Riazanova, and Richard Benda. "Soteriology of Suffering: Evangelical Christians in Russia and the Trauma of Political Repression." Religions 11, no. 11 (November 9, 2020): 591. http://dx.doi.org/10.3390/rel11110591.
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This article, based on 60 in-depth interviews with the descendants of survivors of political repression, aims at finding out how making sense of a collective traumatogenic experience differs in the case of Evangelical (Baptist and Pentecostal) communities compared with the rest of the cohort. The authors conclude that, in the case of people without religious affiliation, an intergenerational memory transmission mechanism is absent; descendants up to the fifth generation envision the suffering of their ancestors as accidental and meaningless for the present and future. As a result, most descendants refuse to participate in the process of trauma creation. Alternatively, in the final master narrative of the Pentecostals and Baptists, the persecution was an inevitable result of faith. Evangelical descendants construct cultural trauma around a providential event needed to ensure individual salvation and to prevent secularization of the church; for them suffering remains meaningful for the present and future. This allows for the transformation of the stigma that was spoiling their collective identity into a badge of honor, into stigmata, revealing that these believers follow the way of Christ.
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Semkin, Aleksey D. "“For What Purposes are they Suffering and for What are they Living”. Again on the Teleological Paradigm of Chekhov’s World." Proceedings of Southern Federal University. Philology 2020, no. 2 (June 22, 2020): 43–50. http://dx.doi.org/10.18522/1995-0640-2020-2-43-50.
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It is considered the paradigm of teleological models, attempts to answer the eternal question about the meaning and purpose of existence in Chekhov’s. It is introduces the concepts of «anchor model» (justification of life by simplifying it by forcing the introduction of meaning), «model vector» (general aspiration towards meaningful life) and «field man» (according to Chekhov’s ideology, a true sage walking between the poles «there is a sense» and «there is no sense»).
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Ewalds-Kvist, Béatrice, and Kim Lützén. "Miss B Pursues Death and Miss P Life in the Light of V. E. Frankl's Existential Analysis/Logotherapy." OMEGA - Journal of Death and Dying 71, no. 2 (March 10, 2015): 169–97. http://dx.doi.org/10.1177/0030222815570599.
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Ms B's in United Kingdom and Ms P's in Finland choices in life when dealing with acute ventilator-assisted tetraplegia were analyzed by means of Viktor E. Frankl's existential analysis/logotherapy. The freedom of will to existential meaning and to worth in one's suffering realizes in the attitudinal change the person chooses or is forced to adopt when subject to severe circumstances. Life becomes existentially meaningful relative to inescapable suffering by the completion of three values: creative, experiential, and attitudinal values. If the search for meaning on these paths is frustrated or obstructed, a person's will to meaning transforms into existential frustration along with an existential vacuum and feelings of despair emerge and harm the person's will to survive. However, a person's frustrated meaning in life, when subject to unavoidable severe conditions, can be averted and redirected by applying the basic tenets in an existential analytic/logotherapeutic approach to the extreme situation.
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Hardering, Friedericke. "When Good Jobs Become Bad Jobs. Professional's Subjective Demands for Meaningful WorkDate submitted: August 29, 2018Revised version accepted after double-blind review: February 22, 2019." management revue 31, no. 2 (2020): 188–205. http://dx.doi.org/10.5771/0935-9915-2020-2-188.
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A central question of research on job quality is which factors impact the evaluation of job quality. The possibility of experiencing work as meaningful has repeatedly been named in research as an important factor in the quality of work, but, so far, there is a lack of studies investigating the subjective demands of employees for meaningful work. For this reason, the following contribution focuses on subjective standards of meaningful work, examining which standards employees in “good work” (i.e. expert service work with a high degree of autonomy) have. It also evaluates barriers that undermine the experience of meaningfulness at work. Based on a sample of professionals in "good work" - from positions in management to medicine and social work, the subjectively relevant dimensions of the violation of good work are shown. The study utilizes a perspective of the sociology of critique in which the actors themselves criticize the violation of norms in the world of work. 40 qualitative interviews were conducted in which employment biographies, subjectively perceived stress situations, and subjective resources were questioned. The article identifies four areas in which experiences of suffering by professionals are demonstrated by subpar standards for meaningful work. The article aims to gain a more precise understanding of the perception of work quality in professions with good work and to show that the world of work can be understood as a place of criticism impacted by moral standards which influence the experience of employees.
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Graneheim, Ulla H., Ulf Isaksson, Inga-Maj Persson Ljung, and Lilian Jansson. "Balancing between Contradictions: The Meaning of Interaction with People Suffering from Dementia and “Behavioral Disturbances”." International Journal of Aging and Human Development 60, no. 2 (March 2005): 145–57. http://dx.doi.org/10.2190/x2en-xbdj-ew6u-f363.
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Interacting with people who suffer from dementia poses a challenge for care providers, and the presence of behavioral disturbances adds a further complication. Our article is based on the assumption that behavioral disturbances are meaningful expressions of experiences. Six narrative interviews were conducted with care providers with the aim of illuminating the meaning of interaction with people suffering from dementia and behavioral disturbances. The interviews were tape-recorded, transcribed into text, and interpreted using a phenomenological hermeneutic methodology. The findings indicate that interacting with people with dementia and behavioral disturbances, as narrated by care providers, means balancing between contradictions concerning meeting the person in my versus her/his world, feeling powerless versus capable, and feeling rejected versus accepted. Interaction involves being at various positions along these continua at different points in time. Furthermore, it means facing ethical dilemmas concerning doing good for the individual or the collective. This is interpreted as a dialectic process and is reflected on in light of Hegel's reasoning about the struggle between the master and the slave.
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Hanson, Jeffrey. "Imagination, Suffering, and Perfection: A Kierkegaardian Reflection on Meaning in Life." History of Philosophy Quarterly 38, no. 4 (October 1, 2021): 337–56. http://dx.doi.org/10.5406/21521026.38.4.03.
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Abstract Engaging the thought of the Danish thinker Søren Kierkegaard, I challenge a tendency within the analytic tradition of philosophy on the subject of meaning in life. Taking as a starting point Kierkegaard's insights about meaning in life, the striving needed to attain an imagined ideal self, and his paradoxical conception of the perfection available to human life, I claim that meaning in life is a function of an individual's striving for an ideal self. This continuous effort to achieve myself is marked by suffering, an indispensable part of Kierkegaard's project of identity formation. The imagined grasp of a possible ideal self is essential to this process but insufficient for it because the imagination can only ever glimpse a kind of static perfection, not the lived perfection that only results from willed actualization of an ideal self. The meaning of a human life, then, consists in the suffering that results from a struggle to actualize the ideal I aspire to become in the process of identity formation. I contrast this view with a tendency shared by many contemporary analytic philosophers of meaning in life, for whom meaning in life is constituted by achievement of valued goods, without much attention to one's relation to the process of achieving them. In that respect, I will focus on the position of Iddo Landau. After clearing a number of his misconceptions about Kierkegaard's philosophy, I claim that, for a life to be meaningful, valued goods in life must be complemented by a conscious enactment of the process of the formation of one's identity that includes striving to attain a kind of perfection. I conclude that Kierkegaard's paradoxical account of perfectionism makes him more of an ally to Landau than an opponent.
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Nabilah, Igriya Fauzi, Triantoro Safaria, and Siti Urbayatun. "Suffering, Self-Acceptance and Finding the Meaning of Life in Women with Breast Cancer After Mastectomy." Psikostudia : Jurnal Psikologi 11, no. 2 (May 16, 2022): 180. http://dx.doi.org/10.30872/psikostudia.v11i2.7297.
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Breast cancer is a malignant disease that most often occurs in women and provides a major change in their lives. Suffering, self-acceptance and finding the meaning of life are the main searches and objectives of this research. The aim is to describe the process of deep meaning in life that is felt by women with breast cancer after mastectomy. This study uses a qualitative study with a phenomenological approach. Researchers get data by means of purposive sampling technique, interviews, and the willingness of the subject to be interviewed. The sample is 6 women with breast cancer. The findings in this study indicate that in the process of finding the meaning of life, the subject goes through several phases of life. The first phase is the suffering phase, the second phase is the self-acceptance phase. the third phase is the phase of finding the meaning of life, and the fourth phase is the phase of meaningful life. Women realize the importance of maintaining a healthy body and make big changes in their lives. Women take curative actions to reduce their suffering, then accept the reality and analyze how much wisdom they get after mastectomy. Breast cancer survivors realize their lives are more meaningful, think positively, accept their shortcomings, are more religious and are optimistic about their future. Kanker payudara merupakan penyakit ganas yang paling banyak terjadi pada wanita dan memberikan perubahan besar dalam hidupnya. Penderitaan, penerimaan diri dan penemuan makna hidup menjadi penelusuran dan tujuan utama dalam penelitian ini. Tujuannya adalah untuk mendeskripsikan proses pemaknaan hidup mendalam yang dirasakan wanita pengidap kanker payudara pasca mastektomi. Studi ini menggunakan studi kualitatif dengan pendekatan fenomenologis. Peneliti mendapatkan data dengan cara teknik purposive sampling, wawancara, dan kesediaan subjek untuk diwawancarai. Sampelnya adalah wanita pengidap kanker payudara sebanyak 6 orang. Temuan pada hasil penelitian ini menunjukan bahwa dalam proses menemukan makna hidup, subyek melalui beberapa fase kehidupan. Fase pertama adalah fase penderitaan, fase dua adalah fase penerimaan diri, fase ketiga adalah fase penemuan makna hidup, dan fase empat adalah fase kehidupan bermakna. Wanita menyadari pentingnya menjaga kesehatan tubuh dan membuat perubahan besar dalam hidupnya. Wanita melakukan tindakan kuratif untuk mengurangi penderitaannya, lalu menerima kenyataan yang ada dan menganalisa seberapa banyak hikmah yang ia dapatkan setelah mastektomi. Para penyintas kanker payudara menyadari hidupnya lebih bermakna, berpikir positif, menerima kekurangannya, lebih religius dan optimis akan masa depannya.
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Singh, Avtar, Akshi Duggal, Ravinder Singh, and Upmesh K. Talwar. "Elderly abuse: Suffering in silence - who is listening? Some concern for social work practices." International Journal of Health 3, no. 1 (April 21, 2015): 14. http://dx.doi.org/10.14419/ijh.v3i1.4497.
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<p>Paper highlights basic concepts of elder abuses and raises relevant issues concerning problems of elderly, which must be listened with utmost care. None of us claim convincingly that what is an extent of older person’s problems and what is the appropriate solution. It is only possible through a caring unit of society, the family, if restructured on the values and reframing the sensitivity among <em>kins n kieth</em>. Then elderly people may get a meaningful relationship among the family of genitor and extended family of procreator – younger children and their families. Otherwise their suffering, though how difficult or simple may, would continue as such, despite best economical resources, plans and programmes existing for them. Legal provisions to do exist to safeguard elderly people in family situations, but they are neither aware nor their progeny for caring them in extended families. Do we hear them or spend quality time as married sons or daughters, daughter in laws? Do our children spend time with grandfather? Or do we not leave them to alone with their suffering in silence? Overall in last, we do not have enough time to listen their problems-being alone, emotional disturbances, etc., and they remain to suffer in silences.</p>
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Shum, Terence Chun Tat. "Conceptualizing religious asylum: Security, religiosity, and subjective well-being of Christian asylum-seekers in Hong Kong." Asian and Pacific Migration Journal 30, no. 4 (December 2021): 405–27. http://dx.doi.org/10.1177/01171968211067835.
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This article proposes the concept of religious asylum to examine how Christian asylum-seekers utilize religion to cope with their emotional experiences, induced by a sense of insecurity, during prolonged displacement. Drawing from interviews and ethnographic observations of people seeking asylum in Hong Kong, this research determines that asylum-seekers use religion to redefine their positive sense of self beyond their current situation, which is central to the construct of well-being. While religion supports asylum-seekers going through psychosocial distress and suffering, this discussion on religious asylum shows how asylum-seekers utilize the religiously inflected space to make the experience of prolonged displacement meaningful.
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Okupnik, Małgorzata. "Utrata języka. Próba empatycznej lektury patografii osób po udarach mózgu." Poznańskie Studia Polonistyczne. Seria Językoznawcza 26, no. 2 (December 15, 2019): 139–52. http://dx.doi.org/10.14746/pspsj.2019.26.2.10.
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Source literature uses the term pathography to define a text about suffering and illness written from a patient’s perspective. There are three purposes of pathographies: they allow their authors to make their lives more coherent, i.e. continuous and meaningful, they help them understand what their bodies experienced during illness, and they make them discover how to stimulate the body to deal with its effects. There is a specific type of pathographies written by stroke survivors. The effects of a stroke include paresis of the body and aphasia which never fully disappear. Patients talk of the loss of previous identity or a transformation caused by the illness.
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Płaza, Aneta. "Czerwone buty i „bosość” stóp, czyli „substytut braku” w Janie Tajemniku Bolesława Leśmiana." Konteksty Kultury 17, no. 2 (2020): 183–98. http://dx.doi.org/10.4467/23531991kk.20.015.12449.
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Red Shoes and “Barefootedness,” i.e. “Substitute for Absence” in Jan Tajemnik [John the Mystery Man] by Bolesław Leśmian The author of the article reflects on the issue of it not being cognitively possible to understand an alienated individual. She presents the character of the fable as an emblem of a suffering, dramatically self-aware being. Revealing the secret results in the stigmatisation of the individual with the tragedy of consciousness and suspends him in the unnamed perceptional interworld. The author analyses the philosophical contexts of the text and characterises Leśmian’s ontology. The themes of fables and Biblical rules become a rich and meaningful background to the reflections provided.
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Ramanathan-Abbott, Vai. "Interactional differences in Alzheimer's discourse: An examination of AD speech across two audiences." Language in Society 23, no. 1 (March 1994): 31–58. http://dx.doi.org/10.1017/s0047404500017668.
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ABSTRACTAssessments of the narrative abilities of patients suffering from Alzheimer's disease should consider the interactions that generate the narratives. By analyzing the discourse of an AD patient in interaction with two different interlocutors, namely her husband and the author, this study calls attention to ways in which one interaction facilitates narratives and the other does not. Previous psycholinguistic research, largely focusing on the resultant narrative, has understood the AD patient's deteriorating narrative skills as a result of the progressively debilitating nature of the disease. This is undoubtedly true, but extensive and meaningful talk is nevertheless possible, partially grounded in and constructed through social interaction. (Discourse analysis, Alzheimer's disease, narrative social interaction)
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Chochinov, Harvey Max, Thomas Hack, Thomas Hassard, Linda J. Kristjanson, Susan McClement, and Mike Harlos. "Dignity Therapy: A Novel Psychotherapeutic Intervention for Patients Near the End of Life." Journal of Clinical Oncology 23, no. 24 (August 20, 2005): 5520–25. http://dx.doi.org/10.1200/jco.2005.08.391.
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Purpose This study examined a novel intervention, dignity therapy, designed to address psychosocial and existential distress among terminally ill patients. Dignity therapy invites patients to discuss issues that matter most or that they would most want remembered. Sessions are transcribed and edited, with a returned final version that they can bequeath to a friend or family member. The objective of this study was to establish the feasibility of dignity therapy and determine its impact on various measures of psychosocial and existential distress. Patients and Methods Terminally ill inpatients and those receiving home-based palliative care services in Winnipeg, Canada, and Perth, Australia, were asked to complete pre- and postintervention measures of sense of dignity, depression, suffering, and hopelessness; sense of purpose, sense of meaning, desire for death, will to live, and suicidality; and a postintervention satisfaction survey. Results Ninety-one percent of participants reported being satisfied with dignity therapy; 76% reported a heightened sense of dignity; 68% reported an increased sense of purpose; 67% reported a heightened sense of meaning; 47% reported an increased will to live; and 81% reported that it had been or would be of help to their family. Postintervention measures of suffering showed significant improvement (P = .023) and reduced depressive symptoms (P = .05). Finding dignity therapy helpful to their family correlated with life feeling more meaningful (r = 0.480; P = .000) and having a sense of purpose (r = 0.562; P = .000), accompanied by a lessened sense of suffering (r = 0.327; P = .001) and increased will to live (r = 0.387; P = .000). Conclusion Dignity therapy shows promise as a novel therapeutic intervention for suffering and distress at the end of life.
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Moser, Andrea, Uta Grosse, and Susanne Knüppel Lauener. "Enabling interprofessional collaboration in delirium management / Interprofessionelle Zusammenarbeit im Delir-Management gestalten." International Journal of Health Professions 7, no. 1 (February 22, 2020): 1–12. http://dx.doi.org/10.2478/ijhp-2020-0001.
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AbstractIntroductionInterprofessional collaboration (IPC) is dependent on different expectations and communication styles. IPC is a meaningful approach to accomplish treatment goals, especially in patients with delirium. Delirium affects approximately 50 % of patients older than 65 years in acute care settings. The constant attention and effort needed to care for patients suffering from delirium is challenging and cannot be provided by one profession alone. Instead, there is a need for IPC.AimThis study aims to analyse the structure of IPC in the treatment of patients suffering from delirium.MethodData was collected by conducting three group interviews and six individual interviews with members of different professions in an acute care hospital, and analysed by Charmaz's (2014) grounded theory approach.ResultsA model called enabling IPC in delirium management was developed. This model shows how mutual respect and appreciation, being in dialog and dealing with challenges in IPC interact with each other and also affect each other. Mutual respect and appreciation are common baseline values that have a pivotal effect on the dialog between professions and the management of IPC challenges. Being in dialog and dealing with challenges in IPC are essential values for enabling IPC, as well as mutual respect and appreciation.ConclusionMutual respect and appreciation is fundamental for enabling IPC in the treatment of patients suffering from delirium. Interprofessional education, structured interprofessional care conferences and standardised communication can offer opportunities to foster mutual respect and appreciation which, in turn enable IPC.
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Salehi, Rezvanie, Bijan Zamani, Ali Esfehani, Samad Ghafari, Mohsen Abasnezhad, and Mohamad Goldust. "Protective Effect of Carvedilol in Cardiomyopathy Caused by Anthracyclines in Patients Suffering from Breast Cancer and Lymphoma." American heart hospital journal 9, no. 2 (2011): 95. http://dx.doi.org/10.15420/ahhj.2011.9.2.95.
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Objective:Anthracyclines can damage the left ventricle, causing cardiomyopathy. This study evaluated the protective effect of carvedilol in cardiomyopathy caused by anthracyclines in patients suffering from breast cancer and lymphoma.Methods:In this clinical trial, patients undergoing chemotherapy were randomly divided into three groups. The first group received placebo and the second and third groups received, respectively, 12.5mg and 25mg of apo-carvedilol 24 hours before starting the study. The patients underwent echocardiography and tissue Doppler to look for cardiomyopathy. After four months the efficacy of carvedilol was evaluated.Results:Sixty-six patients were evaluated. No meaningful difference was observed among the groups in terms of mortality, age, gender, type of malignancy, chemotherapy regimen, and cumulative dose of doxorubicin and epirubicin. No statistically significant differences were observed between control and case groups considering the frequency of systolic cardiomyopathy (p=0.284) or the frequency of diastolic cardiomyopathy (p=0.284).Conclusion:Carvedilol at a daily dose of 12.5mg has a protective effect against diastolic disorder and at a daily dose of 25mg has a protective effect against both systolic and diastolic disorders.
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Georges, Hala. "Reconciliation with the pain through embracing the past: Message of hope and resilience via the Ugaritic alphabet." International Journal of Education Through Art 18, no. 3 (September 1, 2022): 411–16. http://dx.doi.org/10.1386/eta_00109_3.
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After witnessing my home country suffering through a vicious civil war, this inquiry initially intended to represent Syria in a positive light, as a place of civilization, differently to what we have been constantly seeing in the news in recent years. However, the research led me to more meaningful discoveries. With the help of Syrian participants, I discovered not only a way to promote the country as a place of peace and prosperity, but also a way to invite the viewer to reconcile with grief and adversity they have experienced by embracing the word ‘hope’. In this visual essay, I share an invitation to reconcile with one’s self, past and hardship through the Ugaritic alphabet.
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Lusztig, Michael, Patrick James, and HeeMin Kim. "Signaling and Tariff Policy: The Strategic Multistage Rent Reduction Game." Canadian Journal of Political Science 36, no. 4 (September 2003): 765–89. http://dx.doi.org/10.1017/s0008423903778858.
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This study uses a game-theoretic analysis to suggest that governments can minimize the political risks associated with significant liberalization of trade by employing a multistep process in the reduction of state-supplied rents. The model argues that when governments precede significant reductions in state-supplied rents with a smaller reduction, or with a reduction that can be portrayed credibly as externally imposed, they may be in a position to evaluate, and hence mitigate, costs associated with significant trade liberalization. Substantive implications are explored in the context of United States trade policy and the still-curious ability of the Franklin Roosevelt administration to engage in strategic rent reductions without suffering meaningful political backlash.
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Svenaeus, Fredrik. "Why Do People Want to Die? The Meaning of Life from the Perspective of Euthanasia." Royal Institute of Philosophy Supplement 90 (October 2021): 297–311. http://dx.doi.org/10.1017/s1358246121000333.
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AbstractOne way to examine the enigmatic meaningfulness of human life is to ask under which conditions persons ask in earnest for assistance to die, either through euthanasia or physician assisted suicide. The counterpart of intolerable suffering must consist in some form of, however minimal, flourishing that makes people want to go on with their lives, disregarding other reasons to reject assisted dying that have more to do with religious prohibitions. To learn more about why persons want to hasten death during the last days, weeks or months of their lives, what kinds of suffering they fear and what they hold to be the main reasons to carry on or not carry on living, the paper offers some examples from a book written by the physician Uwe-Christian Arnold. He has helped hundreds of persons in Germany to die with the aid of sedative drugs the last 25 years, despite the professional societies and codes in Germany that prohibit such actions. The paper discusses various examples from Arnold's book and makes use of them to better understand not only why people sometimes want to die but what made their lives meaningful before they reached this final decision.
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Yelle, Maria T., Patricia E. Stevens, and Dorothy M. Lanuza. "Waiting Narratives of Lung Transplant Candidates." Nursing Research and Practice 2013 (2013): 1–10. http://dx.doi.org/10.1155/2013/794698.
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Before 2005, time accrued on the lung transplant waiting list counted towards who was next in line for a donor lung. Then in 2005 the lung allocation scoring system was implemented, which meant the higher the illness severity scores, the higher the priority on the transplant list. Little is known of the lung transplant candidates who were listed before 2005 and were caught in the transition when the lung allocation scoring system was implemented. A narrative analysis was conducted to explore the illness narratives of seven lung transplant candidates between 2006 and 2007. Arthur Kleinman’s concept of illness narratives was used as a conceptual framework for this study to give voice to the illness narratives of lung transplant candidates. Results of this study illustrate that lung transplant candidates expressed a need to tell their personal story of waiting and to be heard. Recommendation from this study calls for healthcare providers to create the time to enable illness narratives of the suffering of waiting to be told. Narrative skills of listening to stories of emotional suffering would enhance how healthcare providers could attend to patients’ stories and hear what is most meaningful in their lives.
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Ford, Natalie J., and Wendy Austin. "Conflicts of conscience in the neonatal intensive care unit: Perspectives of Alberta." Nursing Ethics 25, no. 8 (January 4, 2017): 992–1003. http://dx.doi.org/10.1177/0969733016684547.
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Background: Limited knowledge of the experiences of conflicts of conscience found in nursing literature. Objectives: To explore the individual experiences of a conflict of conscience for neonatal nurses in Alberta. Research design: Interpretive description was selected to help situate the findings in a meaningful clinical context. Participants and research context: Five interviews with neonatal nurses working in Neonatal Intensive Care Units throughout Alberta. Ethical consideration: Ethics approval from the Health Research Ethics Board at the University of Alberta. Findings: Three common themes emerged from the interviews: the unforgettable conflict with pain and suffering, finding the nurse’s voice, and the unique proximity of nurses. Discussion and conclusion: The nurses described a conflict of conscience when the neonate in their care experienced undermanaged pain and unnecessary suffering. During these experiences, they felt guilty, sad, hopeless, and powerless when they were unable to follow their conscience. Informal ways to follow their conscience were employed before declaration of conscientious objection was considered. This study highlights the vital importance of respecting a conflict of conscience to maintain the moral integrity of neonatal nurses and exposes the complexities of conscientious objection.
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Aminifar, Sadegh. "Uncertainty Avoider Interval Type II Defuzzification Method." Mathematical Problems in Engineering 2020 (July 8, 2020): 1–16. http://dx.doi.org/10.1155/2020/5812163.
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One of the IT2FS (interval type-2 fuzzy system) defuzzification methods uses the iterative KM algorithm. Because of the iterative nature of KM-type reduction, it may be a computational bottleneck for the real-time applications of IT2FSs. There are several other interval type-2 defuzzification methods suffering from lack of meaningful relationship between membership function uncertainties and changing of system output due to lack of clearly defined variables related to uncertainty in their methods. In this paper, a new approach for IT2FS defuzzification is presented by reconfiguring interval type-2 fuzzy sets and how uncertainties are present in them. This closed-formula method provides meaningful relation between the presence of uncertainty and its effect on system output. This study investigates uncertainty avoidance that the output of IT2FS obtained by centroid or bisection methods in comparison with type-1 fuzzy system (T1FLS) moves to points with less uncertainty. Uncertainty can enter into T1FSs and affect system response. Finally, for proving the affectivity of the proposed defuzzification method and uncertainty avoidance, several investigations are done and a prototype two-input one-output IT2FS MATLAB code is enclosed.